Abstract
Religion must be seen as the result of the learning processes of humanity, as they manifest themselves in human interaction with and experience of reality. Such interaction depends on ...knowledge that provides the basis for practices of orientation and transformation. Religion as part of human culture provides resources for identifying lasting significance of experience in light of what appears to be ultimate conditions for a good and flourishing life. Thus, it is also possible to understand human distinctiveness as manifest in the dynamic practices in which humans participate, and of which religious practices are part. Therefore, it is not specific attributes that make humans distinct from other species but how they engage these in relation to the various experiential dimensions and ascribe significance to some of these in light of what they understand as ultimate sources of orientation and transformation.
Abstract Among the misleading conceptions that may prevent adequate action to mitigate the consequences of climate change are two predominant views: the understandings of nature as a gift and of ...humans as stewards of creation. This article discusses these conceptions critically before suggesting alternative ways to understand humanity's place in and activity with nature. The constructive proposals at the end are based on insights from philosopher G.W.F. Hegel on the need to see ourselves as part of a unity with nature, and theologian I.U. Dalferth, who provides a basis for another type of sensitivity for nature that is not based merely in human activity, but also in the need for passivity and the recognition of our finitude.
The climate catastrophe challenges theology to think about the relationship between our faith in God, the endangered creation, and justice. Although the challenge affects all living beings on the ...planet – and not only humans – the human responsibility for dealing with the issue cannot be separated from how we practice faith in God. God is the God of all, and the precarious and vulnerable situation of humans who suffer from the consequences of climate change represents a call to prophetic action and to affirm a shared community among all living beings. The resources of the Christian tradition can be employed to support this task.
Jan-Olav Henriksen reconstructs and analyzes Christianity as a cluster of practices that manifest a distinct historically and contextually shaped mode of being in the world. Henriksen suggests that ...these practices imply a complicated relationship between the tradition in which they originate, the community that emerges from and is constituted by that tradition, and the individuals who appropriate the tradition that these communities mediate through their practices. Thus, to think of Christianity simply in terms of belief is misleading and represents an underdetermination of its distinct character. Henriksen further argues this relationship needs to be described primarily as practices aimed at orientation and transformation. His analysis points to Christianity’s similarity to other religions in regard to the functional or pragmatic dimensions it displays. Examining facets such as prayer, the use of scripture, preaching and doctrine, Henriksen emphasizes that the element that makes a practice distinctively Christian is how it relates to and is informed by the Jesus story.
Magnesium is a divalent ion involved in a range of biochemical reactions and cellular functions. The metabolism and requirements for magnesium are still insufficiently understood. In the Nordic ...Nutrition Recommendations from 2012, a recommended intake was set based on balance studies. However, the average requirement (AR) was not set. Functional indicators of magnesium status have been lacking. This scoping review reveals new research activity related to the beneficial effect of magnesium intake on several health outcomes (cardiovascular disease, diabetes and some cancers). Based on meta-analyses of cohort studies and Randomized Controlled Trials (RCTs), as well as on plausible mechanisms, a causal association is suggested. However, the optimal intake cannot be set based on these study designs and no new balance studies were found.
Spørsmålet om hvordan man skal forstå religiøs erfaring og dens betingelser, diskuteres gjennom en analyse av grunnleggende elementer hos Schleiermacher og Hegel. Ved å gå fra en innledende ...presentasjon av grunnleggende elementer i abduktive slutninger hevder jeg at slike slutninger er iboende i både Schleiermachers og Hegels posisjoner. Dette knyttes til perspektiver fra Ann Tavesʼ arbeid med temaet. Den abduktive konstitusjonen av erfaring som religiøst signifikant gjør det problematisk å argumentere for en forståelse av religion sui generis, og i konklusjonen foreslås en måte å nyansere hvordan man kan forstå mangfoldet av erfaringer med religion.
